Saturday, 27 December 2009
In 1910, the hard work of 24-year-old Watkin Roberts spurred the revival of an entire people group. Within two generations, the entire Hmar tribe, which consists of more than 700,000 people, had heard the Gospel.

Decades later, Bibles for the World is celebrating the 100-year mark since the Gospel was first spoken to the Hmar.

Today, 95 percent of the Hmar people are believers. But when Roberts first took the Gospel to the Indian tribe, just a few believed. One of the few was a man named Chawnga. Chawnga's son, Ro Pudaite, grew up to become co-founder of Bibles for the World, along with his wife, Mawii.

Mawii Pudaite says the ministry will celebrate the 100th anniversary of the coming of the Gospel to the Hmar with two grand celebrations. The Gospel Centenary Celebration will take place March 5 to 7, 2010 at Sielmat, Manipur, India.

The second celebration, the Rock Barak River Expedition, will take place from January 21 to 27, 2010 in Lakhipur, Assam, India. This celebration will begin with the dedication of the Watkin Roberts Centenary Chapel at Senvon (the grounds on which Roberts first preached the Gospel to the Hmar), and will include a celebration rally.

Bibles for the World will embark on a new initiative this new year to bring the Gospel message to three million more in 2010.

Meanwhile, the main Speaker for the celebration will be Dr. Geoff Tunnicliffe. Dr. Tunnicliffe serves as the International Director/CEO for the World Evangelical Alliance and is based in Canada.

A Centenary Monument will also be erected to mark the hundredth year anniversary.

The arrival of Watkin Roberts and the three missionaries from the state of Mizoram namely, Savawma, Thangchhingpuia and Vanzika on May 7, 1910, had ushered the age of Gospel among the tribal groups in South Manipur.

Imphal, December 23 2009: The All Tribal Students Union, Manipur (ATSUM), All Naga Students Association, Manipur (ANSAM), Kuki Students Organisation-General Headquarters (KSO), Movement for Tribal Peoples Rights Manipur (MTPRM) and All Colleges Tribal Students Organisation Manipur (ACTSOM) have expressed their utmost concern over the killing of two Kuki youths by Nungbrang villagers.

The students bodies have appealed all sections of the people in Manipur to remain calm but to apply wisdom so that no unwanted incident is cropped up. The five students' bodies then urged the state government of Manipur to address the matter with urgency so that things do not flow out of gear.

The ATSUM, ANSAM, KSO-GH, MTPRM, ACTSOM while strongly condemning the Nungbrang incident, have said that every concern social organisation should come out and find ways that no such ugly incidents are repeated in future.

Meanwhile, leaders of ATSUM, ANSAM and KSO carried out a spot visit to resolve the matter today.

Imphal, Dec. 23: Kukis blocked traffic on the Imphal-Dimapur highway in Senapati district this morning in protest against the killing of two armed militants, suspected to be Kuki National Front (President) cadres, by residents of a primarily non-Kuki village.

Today, the relatives of the lynching victims refused to accept the bodies. A delegation comprising leaders of the Kuki Students’ Organisation, All College Tribal Students’ Organisation, Manipur and the All Naga Students’ Association, Manipur met chief minister Okram Ibobi Singh this afternoon, seeking justice.

The blockade was lifted at 6.30pm after Ibobi Singh assured the delegation that their demands, including compensation and punishment to the guilty, would be looked into after Christmas.

The villagers of Nongbrang in Thoubal district yesterday chased the armed gro-up that had fired at them and lynched Paosat Kipgen, and Paokholien Chongloi, both residents of Senapati district.

As an uneasy calm prevailed today in Nongbrang, members of the Kuki community settled along the highway stretch that passes through Senapati district blocked traffic at Saparmeina, about 70km from the Thoubal village, and neighbouring areas in Senapati district since morning, claiming that Paosat and Paokholien were students.

At the mortuary here, the relatives of Paosat and Paokholien and other Kukis claimed that the two students were studying in Shillong and were coming home to celebrate Christmas. They claimed Paosat was the social and cultural secretary of the Kuki Students’ Organisation, Shillong, and Paokholien the organisation’s secretary for games and sport. They said had the police taken adequate measures, the incident would not have happened.

Vehicles bound for Senapati district headquarters and Kohima returned to Imphal while more than 50 vehicles, including buses and trucks, bound for Imphal were stranded at Senapati bazaar and other areas of the district.

The students bodies have appealed to all sections of the people in Manipur to remain calm and to apply wisdom so that no unwanted incident crops up. The five student bodies also urged the State Government to address the matter with urgency so that things do not flare up. The student bodies while strongly condemning the incident, have said that every concern social organisation should come out and find ways so that such ugly incidents are not repeated in future.

Meanwhile, leaders of ATSUM, ANSAM and KSO carried out a spot visit to resolve the matter today.

Film teams, like the one shown here, have been shut down in Manipur, India. (Photo courtesy of GFA)

India (MNN) ― A strike has halted the work of the evangelistic film teams with Gospel for Asia in Manipur, India as students protest what they say is unnecessary violence by police.

Violence in Manipur has been escalating since July, when two people were killed by the police. The police claim to be responding to potential terrorist threats, but the students aren't satisfied. On December 9, they organized a bandh, which is an illegal strike.
The bandh includes a ban on all entertainment, festivals, and the showing of movies. The students will enforce it with violence. The film showings run by GFA teams have faced disruption from related violence since August, but now they must stop entirely. The bandh causes other difficulties, as well, shutting down schools, stores, and public transportation.
The state of Manipur has been rocked by ethnic conflict between two tribes since the 1990s.
Pray for resolution for this situation, so the residents of Manipur can live in peace and have the opportunity to hear the Gospel.
"Life in Manipur is like a lottery," said one person who was interviewed for a local news outlet. "You are alive because you are lucky."
Many in Manipur have come to know the Lord through Baptist missionaries over the last several decades, and today 34 percent of the people are Christians. Pray that a resolution to this situation will bring peace and security to the region, and allow many to hear and respond to the Gospel. Pray that the showing of films would be allowed to resume, and that trials would cause people to seek the true God.

Bhubaneswar, Dec 22 Thousands of policemen have been deployed in Orissa’s trouble-hit Kandhamal district to ensure peaceful Christmas celebrations, authorities said Tuesday.
The district witnessed widespread communal violence last year after the murder of Vishwa Hindu Parishad (VHP) leader Swami Laxmanananda Saraswati.

“We have deployed adequate number of policemen in all sensitive places of the district. We have also intensified checking in all entry and exit points,” Superintendent of Police S. Praveen Kumar told IANS.

A district-level peace committee meeting was held at the district headquarters of Phulbani Monday. It was attended by leaders of all religious communities, local political leaders and officials.

“We decided in the meeting to hold such a get-together on a regular basis, especially a few days before any religious celebration,” District Collector Krishan Kumar told IANS.

“Such meetings would also be held in block headquarters. The local authorities will organise them,” he said.

Kandhamal district, about 200 km from here, witnessed widespread communal violence after the murder of the VHP leader and four of his aides at his ashram Aug 23 last year. Police had blamed Maoists for the killings.

At least 38 people were killed in the state and thousands of Christians forced to flee their homes after they were attacked by mobs.

HAFLONG, Dec 21 – The Autonomous State Demand Committee has condemned the State Government for playing with the sentiments of the people of NC Hills and reiterated that grant of autonomous statehood under the provision of Article 244 (A) was the only solution that can stabilise democracy and peace in North Cachar Hills, a joint press release of Dimasa Students’ Union andAutonomous State Demand Committee received here today said.

The release maintained that it was dangerous for the people of NC Hills to trust the present Congress leadership at Dispur and unless people achieve a self rule under Article- 244(A), political interference of Dispur will never end, they maintained.

The State ruling party was playing a cat and mouse game with the people of NC Hills by declaring the proceedings of the December 14 and 15, special session of the NC HillsAutonomous Council null and void. This proved that the present form of autonomy given to the NC Hills people is meaningless.

The ruling Congress party did everything, including victimizing the then CEM Mohet Hojai in a carefully planned conspiracy, to destabilize the overwhelming mandated ASDC-BJP executive committee till the Council was kept under suspended animation to facilitate “horse trading”. Not satisfied with that, the State ruling party is now embarrassing its own party men by declaring the NC HillsAutonomous Council Session “Illegal”.

It was not possible that the Congress leaders would go ahead with summoning of the special session without the knowledge and consent of the high command. The Congress high command knew that the matter of suspension of NC HillsAutonomous Council was pending in the Gauhati High Court. It also knew that the suspension order has to be vacated before the special session could be summoned. In spite of all these facts, the ruling party was desperate for political power and went ahead with the special session which ended in a farce.

Those who betrayed the people’s mandate leaving the ASDC to join the Congress leadership are not trustworthy. It is therefore dangerous to leave the future of NC Hills in their slippery hands, the release added.﻿

BANGALORE: The newly-appointed vice chairperson of the National Minorities Commission, Dr H T Sangliana on Saturday reassured archbishop Dr Bernard Moras vis-a-vis the safety of church bodies and the minority community.He headed straight to the Archbishops’ House in Bangalore after his return from New Delhi, to seek the prelate’s blessings.Archbishop Dr Bernard Moras congratulated Dr Sangliana, saying “There are subtle attempts to demonise the community, level false allegations against the church and its personnel and cause fear and threat to the community.We wish these issues are taken up at the Commission.” Sangliana told the archbishop, “Keep me constantly informed of any kind of direct or indirect threat or harassment to the community.I will not compromise on any injustice done to the community. All minorities in this country should enjoy their constitutional rights.” The archbishop told Dr Sangliana about a letter addressed to the PRO of the Bangalore Archdiocese Fr Adolf Washington, from the State Minorities Commission, questioning, “Why is the government asking us some questions of which they have the answers themselves?” The query came up in the legislature from an MLA from Puttur seeking three years of financial records of all churches in Karnataka: the revenue the churches have paid to the state government and the financial assistance the state’s churches have received from the state.“It is an open truth that the churches have not received any assistance from the government. When you receive such queries, please mark a copy to me and keep me informed,” Dr Sangliana told the archbishop.The archbishop also complained of facing harassment from the police. Dr Sangliana said he would make sure that the police personnel do not issue prohibitive orders that interfere with the churches.

T Sangliana, who lost the last Lok Sabha polls from Bangalore Central constituency, has been rehabilitated as vice-chairman of the National Commission for Minorities (NCM). The supercop plans to energise the panel with a multi-point agenda that includes arming the NCM with an independent investigative agency.

Sangliana spoke to PK Surendran on the various challenges he faces. He said the NCM doesn't seem to be following its own resolutions seriously and promised to make it a force to reckon with.How do you plan to inject new zeal into the NCM?
I believe for better accountability and effective implementation of decisions, the country ought to be divided into five zones, each under one NCM member. Every member will have to establish close contact with governors, chief ministers,home ministers and police chiefs in his or her jurisdiction. They will have to send a quarterly report and look into specific complaints from minority communities, as well as those against them. There is a toll-free number listed on the NCM website and any community is free to contact us.Won't your BJP past come in the way of securing full confidence of the minority communities?
Certainly not. They know that I'd gone to gain experience and I am wiser now. I will never return to BJP.What would be your equation with the Yeddyurappa government?
I've no quarrel with BS Yeddyurappa. But as leader of the NCM, the prickly point I have with Karnataka is the genesis of moral policing. This is a serious matter. We'll look into it. There are allegations that many church attacks are self-inflicted for selfish reasons, like the recent one of Humnabad in Bidar district which turned out to be the handiwork of an ex-pastor.Is it true? Then it is really a serious matter. We will take this kind of mischief very seriously.What do you suggest to check the saboteurs among the minorities?
We must issue a mission statement of guidance for minority communities and spell out the need for growing without stepping on others' toes. We should also recommend criminal action against insiders if they are found guilty.Do you support Scheduled Caste status to Christian and Muslim converts as the Ranganath Commission has recommended?
Yes. Though many of them are convert by thoughts, their economic status remains poor.Will it not encourage religious conversions?
So be it. This is a free country and the Constitution allows conversion by will, not by force. Let all the Christians in India be converted to Hinduism and vice versa, where's the problem?

Imphal, Dec. 17 : Police will exhume the bodies of three children who were killed in a grenade explosion and buried yesterday at Senvon village in Churachandpur district of Manipur.

The police said that the villagers had buried the bodies without informing them about the incident.

Unofficial reports said the three children, including a girl, aged between 5 to 12, were killed while they were playing with a hand grenade that was picked up from a jungle at Senvon along the Manipur-Mizoram border yesterday morning.

Senvon is located about 30km from Parbung police station.

According to reports, the villagers after hearing a loud explosion at 9.30am yesterday rushed to the site only to find the minors dead. The spot is not very far from the village and children venture out to play or collect dry firewood on a regular basis.

The victims have been identified as Lalziding, 12, Lalmalsawm, 9 and Laroukim, 5.

The police at the district headquarters said they were informed about the incident only in the evening. “We are trying to gather details. The matter is still under investigation,” a police source said.

G.B. Sharma, the district superintendent of police, said the bodies would be exhumed and post mortem conducted, possibly in the village itself.

The district police authorities have already taken an order from district magistrate Jacintha Lazarus for exhuming the body and conducting post mortem as a part of the investigation into the case.

“We will send a police team along with a medical team to the village. The team will take time to reach the village as it is located in the interior of the district and the roads are very bad,” the police official said.

Sources said that some militants could have camped in the area and dropped the grenade. Parbung was a stronghold of various militant groups. The militants left the area after the army moved into the area in early 2006.

The army launched the operation under the code name Operation Dragnet.

The police declined to disclose whether they were contemplating action against the villagers for burying the bodies without informing them.
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Churachandpur, Dec 16 : Three Hmar children were killed in Senvon village near the Manipur-Mizoram border late Tuesday morning when the object they were playing exploded.
Reports said that children at Senvon village under Tipaimukh subdivision in Manipur-Mizoram border were playing with an object not knowing it was a bomb. It exploded killing three of the children instantly.
The victims were identified as Lalziding (12), Lalmalsawn (9) and Lalrokim (4), they said, adding that they were buried by angry local inhabitants without post-mortem.
The bomb was believed to have been planted by some militant outfits to attack security personnel passing through the area, reports said.

Silchar, Dec. 14: Governor’s rule in the North Cachar Hills Autonomous District Council, clamped in June amid allegations of financial malpractice by the then chief executive member Mohit Hojai and his cohorts in the council, came to an end today.

D. Thaosen, Deputy Speaker in the council’s legislature, summoned the session attended by 25 councillors, including a Nepali-nominated member, all owing allegiance to the Congress.

The notification by the Assam government formally ending governor’s rule in the district council was received at Haflong, the district headquarters of NC Hills, on Saturday, triggering a flurry of activity by the Congress for taking over charge.

The effective strength of the council is 28, but its strength was scaled down to 27 after a member passed away a few months ago. The byelection to fill the vacancy is yet to take place.

Governor’s rule in the council was promulgated on June 12 after the financial skulduggery committed by Hojai came out in the open.

The Tarun Gogoi government recommended its withdrawal after the Congress in North Cachar Hills district under its president Samarjit Haflongbar, former MLA, was able to stitch together an effective majority in the council legislature.

Eleven councillors from the Autonomous State Demand Committee (ASDC), a prominent regional political party in the district, had joined the Congress.

The effective strength of the Congress has now come to 24 after it was able to orchestrate a floor crossing from the BJP by garnering the support of six of its councillors.

Deputy Speaker Thaosen asked the candidates to submit their nomination papers for the posts of the chief executive member of the council and executive members. The date of the election will be fixed tomorrow.

The buzz in the grapevine is that the Congress is clearing the deck by submitting only the names for the exact number of the vacant posts, thus pre-empting any chance of a contest. The names would be selected after a meeting of the district Congress in Haflong, according to party sources.

The BJP is now left with one member in the council, Kulendra Daolagopu.

The ASDC claims to have the support of former Rajya Sabha MP Prakanta Warisa, and Mohit Hojai, the discredited councillor who had figured in the scam for siphoning off the district council funds to the coffers of the militant outfit, DHD (Jewel).

Haflongbar, the district Congress chief, is tipped to become the next CEM in the district council.

He told The Telegraph from Haflong after the brief first session of the council that his first priority would be to usher in lasting peace in the insurgency-ravaged North Cachar Hills and bring about accountability in the expenses being incurred in the council.

Speaker of the council legislature Mayanan Kemprai could not attend today’s session.

Imphal, December 10 2009: As observed across the world, the International Human Rights Day was observed today at different places in Manipur too.

The day is being observed in commemoration of the Universal Declaration of Human Rights announced by the United Nations on December 10, 1948 .

The Manipur Human Rights Commission, the All Manipur Bar Association (AMBA) and the Human Rights Initiative (HRI) jointly observed International Human Rights Day at State Guest House.

The observance was graced by MHRC member Ng Nongyai and AMBA president S Brajabihari as chief guest and president respectively.

Speaking at the occasion, Ng Nongyai observed that the people of North East India are being denied several rights guaranteed by the United Nations.

Even as they are citizens of a democratic country, they could not enjoy several rights entitled to citizens of democratic countries, Nongyai noted.

As a part of the International Human Rights observance, a panel discussion on the topic 'Human Rights Issues in Encounter Deaths' was also held.

HRI executive director gave a background note before commencement of the panel discussion which was moderated by retired District and Sessions Judge C Upendra.

Taking part in the panel discussion, Advocate Khaidem Mani noted that incidents of human rights violations have become too frequent in Manipur.

He asserted that both State and non-State actors should respect the Article III of the Universal Declaration of Human Rights.

The two parties should uphold the rights guaranteed by this UN declaration.

UCM president Yumnamcha Dilipkumar observed that absence of proper investigation into any of the numerous cases of fake encounters and acceptance of ex-gratia as compensation for extra-judicial killings proved to be indirectly encouraging those security personnel indulging in fake encounters.

"As long as we continue with this trend, we would be witnessing more and more fake encounters", Dilipkumar said.

The International Human Rights Day was also observed by MPP at its office near Mapal Kangjeibung.

Speaking on the occasion, Dr Nimaichand asserted that non-observation of the Human Rights Day by other political parties in Manipur where human rights is a big issue indicated that other political parties were little concerned with the issue and that they did not identify the misery of the common people.

MPP was observing the International Human Rights Day as it understood the serious issue of human rights violation in the State.

The party observed the day to show solidarity to the suffering mass.

Other parties not observing Human Rights Day only exposed their lack of concern for the people, Dr Nimaichand Luwang alleged.

The increased cases of human rights violation by security forces and the heightened level of corruption was because of SPF Govt's tacit support.

Former Speaker Sapam Dhananjoy who joined MPP lately asserted that cases of human rights violation by security forces was highest during the tenure of the incumbent SPF Government.

He iterated that people need to understand how to fight human rights violation with the help of law.

Dhananjoy further expressed his desire for human right activists to take more proactive role in creating legal awareness among the public.

Earlier giving keynote address of the observance, MPP treasurer Umakanta decried the evolving trend killing people at one's own sweet will as if human lives in the State are of little value.

MPP observed the International Human Rights Day with the objective to check to some extent the practice of killing people by security forces as and when they wish with total impunity as well to bring peace in the State, Umakanta said.

Churachandpur, Dec 11 : A bailey bridge constructed over Tuivel river located along the Guite Road between Maukot and Tuiveljang village which is about 45 Km from Ccpur PS around the year 1988-89 by the BRTF is on the brink of snappng.

The bridge is under the 60 Singngat Constituency.

The first beam of the bridge is rusted and is beginning to crumble down. It is being propped up with an electrict post.

Heavy and light vehicle pass over the bridge after letting occupants get off. The bridge is about 140 feet long.

So many portions of the bridge are rusted and appear on brink of collapse.

Tragic accident like the one that took place recently over the Ngasuan River killing 21 people while a truck was negotiating it may not be far, a villager observed.

The Guite Road is the lifeline of people who frequent neighbouring Mizoram and Myanmar along the deep south west.

The area MLA T Hangkhanpau inspected the bridge this morning. He said heavy vehicle have to be banned for sometime, otherwise an accident is imminent sooner than later.

He said he will put the matter up before higher authorities soon so that construction of the bridge will begin.

New Delhi, Dec. 11 : A Delhi court today awarded rigorous imprisonment of 14 years to the lone arrested accused convicted in the Dhaula Kuan case in which a Delhi University student from Mizoram was gangraped in a moving car in 2005.

“The scar of rape always remains in the mind of the victim and cannot be overcome throughout her life,” additional sessions judge Neeraj Kumar Gupta said.

Terming the act of convict Ajit Singh Katiyar “beastly”, the court also slapped a fine of Rs 20,000 on him after finding him guilty of gangrape, abduction, criminal intimidation, administering intoxicant and group liability.

Defence counsel Manoj Sharma, however, sought a lenient sentence for his client on the ground that he belongs to a poor family background and had to look after his old and ailing parents.

Lending credence to the testimony of the victim, the court on Tuesday held the accused guilty , saying: “The victim is not on trial and it is the accused who is on trial. Moreover, she (the victim) was consistent in all her statements.”

The court, in its 70-page verdict, relied on the unequivocal and “consistent” statements the 20-year-old victim gave to police and during the trial.

The victim was abducted on May 8, 2005 while she was walking back home after buying food from a roadside eatery along with a friend and was raped by four accused in a car near Dhaula Kuan in South Delhi here. She was later dumped near a gurdwara here. The girl, who stood by her statement, identified Katiyar as the culprit first in the test identification parade, held in Tihar Jail and then in the court.

The court, however, said the police had failed to arrest Danda, Jat and Tappe, the three co-accused. They were later declared proclaimed offenders during the trial.

Imphal, December 10 : The Kuki Students' Organisation, Tengnoupal Block (Chandel district) has alleged that PLA cadres thrashed villagers of Bongte area on December 5 causing serious injuries to ten, out of who conditions of two are stated to be critical.

Informing that the two critical injured villagers have been taken to Imphal for further treatment and the others provided first aid at Sita PHSC, the KSO unit also contended that defiance to PLA cadres' insistence against venturing out of the villages to make them (villagers) human shields angered the PLA cadres.

Calling upon the PLA leaders to advise cadres of the armed group to desist from such unwanted acts in the future and to aspiration of the people to live in peace, the student body also demanded that State and security authorities to extend financial assistance to the injured people as well as to ensure safety of the villagers by taking appropriate measures without any delay failing which agitations would be launched.

Imphal, December 07 2009: Newly inducted cabinet members of the Kuki Inpi Manipur (KIM) for the term 2009-12 were sworn in today at KBC Chapel Hall here during a swearing in ceremony and blessing prayer.

President of KIM, Thangkhosei Haokip took oath of affirmation and expanded the cabinet with one general secretary and 15 cabinets, informed a statement issued by the president of KIM.

A brief historical linguistics of Kuki-Chin languages with special reference to diachronic linguistic studies of the Zo/Zou and other cognate languages in Myanmar(Burma) and India.
During the ancient period the Zo people are said to have possess their own script written on parchments. In course of their migration to distant lands these parchments were lost. Some believed that they were eaten by hungry dogs. Zo language is believed to be very old language as told by elders of the community. Zo language had been in usage circa A.D 850, Prof. G.H Luce stated that the though it is known as Tibeto-Burman their common language is either Chin or Kachin or the combination of both of them. The Zo language is very closely related to the Kachin language.
The coming of missionaries into the land of the Zo people nearly coincides with the education of the people and thus we may say that the historical linguistics of Zo language begins with the advent of the missionaries into the Zo country; eastern and western regions.
In the year 1912 A.D the Royal Asiatic Society, Calcutta was founded with Dr.George A.Grierson as one of its founders. In one of its journal they proposed Roman alphabet to write the dialects of the wild tribes. Zo literature also saw its birth sometime in the second decade of the 20th century. In 1904-1930,Dr.George A.Grierson prepared a detailed descriptions of Kuki-Chin languages in Part 3 Vol No.3
Lushai/Mizo/Lusei language
Dulien,Duhlian,Lusei and Lushai are one and the same language what is today known as Mizo. In 1893 R. Arthington of the Arthington Aborigines Mission sent two missionaries to Aizawl. In 1894 F.W.Savidge and J.H.Lorraine reached southwest Mizoram. They learned the Lushai(Mizo) language and introduced the Roman script for writing the unwritten Lushai language. They translated some Bible parables. They taught the people how to read and write in their mission schools. They translated the Gospel of St. John and the Acts of the Apostles in Lushai language. They were transferred in 1897.
Thus, Lushai/Lusei literature began its long journey from then onwards. In 1898, Rev.D.E Jones reached the western part of Lushai Hills. By 1899,he visited all the important villages they opened up missionary schools and taught the Duhlien dialect.
The complete New Testament was published in 1916. J.H.Lorraine started preparing the Lushai-English Dictionary which was published in 1940. The entire Holy Bible(minus Apocripha) translation was completed on 30th June,1955. It was printed at Calcutta and it was published in 1959 by BSI. Now,the Mizo language studied as MIL from Cl.IX,X in Manipur. till M.A level in the states of Meghalaya and Mizoram.
Hmar language
The Hmar language belongs to the Kuki-Chin-Naga sub-group of Tibeto-Burman stock of the great Sino-Tibetan family of languages. The speakers of the language are also known as Hmar. The allograph of Hmar,as recorded in some books is Mhar.
Hmar speakers are scattered over a vast area in Mizoram,Manipur, NC Hills and Cachar districts of Assam state,India. There is no homogenous settlement of Hmar speakers alone. Hmar is a recognised language in the School curriculum of Assam, Manipur and Mizoram, and also recently recognised as one of the Modern Indian Language (MIL) at Manipur University. Board of Secondary Education, Assam has also included Hmar as an MIL in its matriculation syllabus from 2005.
The beginning of written languages in Hmar can be traced to the arrival of missionaries Dr Peter Fraser and his wife Mrs. Fraser sent by Welsh Missionary Society. in 1906 at Senvon. Evangelist Watkin R.Roberts was an independent missionary.
In 1908-9, Dr. Fraser arrived at Aizawl where he opened a clinic to treat the hillmen. He appointed Rev. W.R. Roberts as his assistant. Rev. W. R. Roberts began to learn the Lushai language. He visited many villages in Lushai Hills. He bought 104 copies of the Gospel of St. John in Lushai and he distributed them among the Hmar people and one copy was specially sent to the Chief of Senvon,Mr. Kamkholun. The chief of Senvon was greatly impressed by the book he at once requested Rev. W.Roberts to come to Senvon to tell more about the book and his gospel. In those days,Senvon was the biggest Hmar village in Manipur. In spite of ,many warnings by the British officials in Aizawl from the wild head-hunters of those days,Rev.W.Roberts accompanied by two students Lungpau and Thangkhai(both belonging to Vaiphei tribe became the first Christians in Manipur south west area) began their journey from Aizawl on 31,January 1910 towards Senvon. They reached Senvon on 5th February 1910.
On the request of Chief of Senvon,Rev.W.Roberts sent three Bible students who volunteered themselves viz; Savawma,Vanzika and Thangchhingpuia to be evangelist teachers. They arrived at Senvon on 7th May 1910. They opened a Mission School at Senvon Hmunte. They also taught the Good News to the peoples besides teaching them the 3 Rs. Thus, the Hmar language saw its birth through those missionaries.
He translated the Gospel of St. John in Hmar language. In those days, the Mission was referred to as Thadou-Kuki Pioneer Mission(1910-1928) which was later on renamed as North East India General Mission(NEIGM) in 1928.
In 1920,the Gospel of Mark in Hmar,translated by Mr.F.J.Sandy of Eldh Presbyterian Mission,was published at Aizawl. Later on,the whole of the New Testament was translated by Mr. H.S Thanglung,H.L Sela and others,was published in 1946. Mr. R. Dala wrote a book titled ‘Khrista Hnena mi huai Dan’ and he published a monthly magazine called ‘Thadou-Kuki Pioneer Mission’(Khristian Tlangau Bu).
Vaiphei language The Gospel of St. John was translated into Vaiphei by Rev.Watkins.R.oberts and it was published in 1917 by Bible Society of India. The New Testament and Psalms printed in 1957 were translated by Mr. Siaklam assisted by Mssrs.Liankhopao,Khaivung,Zamkai and Pauva. In 1967,the book of Genesis was printed by the Bible Society of India. Mr. Th.Lamboi with the help of the Trinitarian Bible Society in London published Bible in 1979. Vaiphei is a developing language.
Haka/Hakha(Lai) and Khalkha languages
In 1898,Rev.Carson and his wife reached Haka to preach the Good News. On 15,March,1899, Rev. Arthur Carson and his wife of A.B.M reached Haka the capital of the Chin State/Hills,with much difficulties he managed to convert one person in 1904,after struggling for five years. He introduced the Roman alphabet and taught the people how to write in their mother tongue. He translated the New Testament into different dialects. He died on 1,April,1908 at Haka.
On 5,April,1906 Chester Strait arrived at Haka. He learnt the Haka(Lai) language well. He established a Bible school at Haka in May,1928 with few students. He prepared Sunday school lessons and translated the New Testament in Lai(Haka) language which was published by Mission Press Rangoon in 1940.
Thado-Kuki language
On the demand of Rev. William Pettigrew, Dr.Grozier came to Kangpokpi in the last part of 1909. From 1910 onwards,he set up a Medical Centre at Kangpokpi Mission Compound servving as Doctor for the sick and the poor. The history of this language began with the arrival of the missionaries at Kangpokpi,Manipur state. T.C Hodson(1905) called this language as Thado,Rev. William Pettigrew named it Thadou. Longkhobel Kilong(1922) and Thomsong Ngulhao(Lekhabul,Thadou Kuki first Primer 1927) called it Thadou Kuki.
T.Lunkim,in the early 1970s proposed the name of this language as ‘Kuki’. He wrote the Holy Bible in Kuki.Mssrs. Lt.R.Steward (author of ‘ A slight notice of the Grammar of Thado or New Kuki language published in the Journal of Asiatic Society of Bengal 1857) and Dament called it Thado language and local dialect it is known as Thado pao. Thadou or Thadou-Kuki is a language spoken in the states of Assam, Nagaland, Mizoram, Manipur and in the Chin Hills of Burma, Homalin areas of Upper Burma and Chittagong tracts of Bangladesh. It is widely spoken language belonging to the Kuki-Chin sub-group of Tibeto-Burman sub-family of Sino-Tibetan families of languages.It shares linguistic similarities and ethnographic similarities with the other dialects of th Kuki-Chin sub-groups. Now,the Thado-Kuki language taken as MIL from Cl.IX,X till Cl.XII the state of Manipur.
Paite language
The beginning of written languages in Paite can also be traced to the arrival of missionaries Dr Peter Fraser and his wiwfe Mrs. Fraser sent by Welsh Missionary Society. in 1906 at Senvon. Evangelist Watkin R.Roberts was an independent missionary.
Rev. W. R. Roberts began to learn the Lushai language. He visited many villages in Lushai Hills. He bought 104 copies of the Gospel of St. John in Lushai and he distributed them among the Hmar people and other neighbouring people.
In spite of ,many warnings by the British officials in Aizawl from the wild head-hunters of those days, Rev.W.Roberts accompanied by two students Lungpau and Thangkhai(both belonging to Vaiphei tribe became the first Christians in Manipur south west area) began their journey from Aizawl on 31,January 1910 towards Senvon. They reached Senvon on 5th February 1910.
On the request of Chief of Senvon, Rev.W.Roberts sent three Bible students who volunteered themselves viz; Savawma or Thangbula ? , Vanzika and Thangchhingpuia to be evangelist teachers. They arrived at Senvon on 7th May 1910. They opened a Mission School at Senvon Hmunte. They taught the Good News to the peoples besides teaching them the 3 Rs. He translated the Gospel of St. John in Hmar language. In those days, the Mission was referred to as Thadou-Kuki Pioneer Mission(1910-1924/28?) which was later on renamed as North East India General Mission(NEIGM) in 1924 or 1928? by Rev. H. Coleman,due to some misunderstandings between him and Rev.Watkin Roberts. Mr. H.K.Dohnuna and Rev.Watkin Roberts established a denominations called Independent Church of India(ICI). The Assembly includes various communities such as Paite,Lushai,Hmar,Thado-Kuki,Zo. From 1910 till 1947 there was one administration under the umbrella of NEIGM. As the number of tribes increased there arose linguistic problems amongst them. So,inorder to facilitate smooth functioning of the NEIGM,a resolution was passed in 1948 to divide NEIGM into different Presbyteries.
In March,1948, just before the General Assembly to be held in 1949, the South Eastern Area Presbytery consisting mainly of Paite tribe and others(e.g. Zos of South District of Manipur now known as Churachandpur district,India), resolved to remain as separate Presbytery and they held their own conference at Kaihlam in 1949. It became the first Paite Christian Conference. In 1950 Songtal conference it was renamed as Manipur Christian Convention,later on was renamed as Evangelical Convention Church, now it is Evangelical Baptist Church.
The Gospel of St. John was translated by T.C Tiankham, Nengzachin, Vungthawn, Chinlang and Thangkhawgin were published by NEIGM. The first edition of the New Testament and Psalms as translated by the above persons was published in 1951 by the Bible Society of India(BSI). Another version of the New Testament edited by Rev. Nengzachin,Jamkhothang,Vungthawn,Nengthawn,Khamkam and Englian was printed in 1959 by BSI. The complete Bible in Paite(minus Apocripha) was translated by Rev. Nengzachin and committee was published in 1971.
Now,the Paite language taken as MIL from Cl.IX,X til B.A(TDC) in the state of Manipur.
Tiddim Chin or Tedim Chin language
Like Mizo, Paite, Thadou-Kuki, Hmar, Siyin, Gangte, Vaiphei, Zotung, Zophei, Mara and other Kuki-Chin languages, the Tiddim Chin is writtten in Roman script which was introduced by Rev. J.H Cope in about 1910 A.D in Tedim town the Chin Hills of Myanmar(Burma).
The origin and growth of the Tiddim Chin language and its literature owes to one great missionary; Rev. Joseph Hebert Cope of American Baptist Mission. In December 21,1908, he reached Haka and learnt the Haka and Falam dialects to spread the word of God but he was not very successful. In 1910, he arrived at Tedim town in Chin Hills, Myanmar(Burma) and he learnt the Tedim-Chin or Tiddim-Chin the local language of those areas. He had to face a lot of resistance and hardships especially from the orthodox Tiddim people. It took many years to convert souls for Christ.
Kamhau dialect, Tedim, Tedim-Chin, Tiddim-Chin language
Prior to the development of Zo language in Burma, the most developed language and literature was that of Kamhau dialect later on rechristened as Tedim Chin or Tiddim Chin dialect found in the region covering Tedim, Tonzang, Teizang, Mualpi etc the Northern Chin Hills of Burma. The loconym Tedim is the allograph of Tiddim-Chin vice-versa.
In the beginning of the 20th century Pu Kamhau one of the Sukte Chiefs(Innpite) of the Chin Hills, patronized and propagated his own dialect which was very similar to the present Tiddim-Chin dialect. He made it as the official language of his tracts with the patronage of the British Rulers and British missionaries of those days. It was known as Kamhau dialect. In many books it is also recorded as Sukte dialect. Rev. J.H. Cope compiled hymn book in Tedim dialect and he also published portions of the Gospels. In 1913, he compiled the first Chin Primer in Tedim dialect using Roman Scripts called Mang Tual Lai). In 1915, J.H Cope translated the ‘Mate Lai Siangtho’ (Gospel of St.Mathew) in Kamhau dialect and it was printed by British & Foreign Bible Society,Rangoon and the ‘Zawhang Lai Siangtho’(Gospel of St.John) in Kamhau dialect, 1923. These Bibles were the forerunners of the later days Tiddim-Chin Bibles. In 1931, The Sermont on the Mount was published in Pau Cin Hau script with the help of Mrs. Cope and Pu Thang Cin Kham of Tonzang village. Due to the non-availability of printing technology for this script it could not be fully developed as a means of education in schools. He began to publish a 16 page bulletin called Tedim Thukizakna with the help of local pastors and literates from 1919 till his death in 1938.
About 1920-21, there was a Educational Conference at Falam which agreed to develop the Roman alphabet as a medium of instructions for schools in place of Burmese. The Chin Education Conference at Maymyo was held on 23rd October 1923, wherein the members resolved to prepare school text-books in Tiddim-Chin language. Consequently, in 1922, Rev. J.H Cope was confered the rank of Honorary Inspector of Schools for the whole of Chin Hills. Henceforth, he was known as Sângmâng Pa ‘Master of Schools’. In the year 1925, he organized all the Primary Schools into Tedim Chin Primary Schools.
As informed by Rev. Thang Kho Chin of Phaitu village, it is recorded that when Rev. J.H Cope tried to prepare folktales in the Tiddim-Chin Readers he could not satisfactorily gather detailed accounts of the Zo folktales among the Tedim/Tiddim speaking people, it is said that some Tedim/Tiddim speaking elders advised Rev. J.H Cope, to collect the Zo folktales and stories from the the Zo people who still preserve their ancient customs, traditions and folktales, still in tact. So, he consulted and interviewed Pu Tuong Za Go of Lomzang village in Tongzang Myuone who knew many Zo folktales and stories, thus many Zo folktales and legends were incorporated into the Tiddim Chin reader. Much of the original and native Zo speech patterns and language were also incorporated in it. By 1925 A.D he prepared the Tiddim-Chin Readers. Later on, through revisions, the original Zo speech patterns and language usages found in the Tiddim-Chin Readers were gradually dropped in place of native Tiddim-Chin dialect. Perhaps, due to these historical facts of its origin and same ethnicity of the people of the regions, the Tiddim-Chin dialect is also named as Zo Lai in vernacular context by the scholars and writers, further linguistically it can also be proved that Tiddim-Chin dialect is a developed form of Zo language or a variety of Zo language.
In 1931,Rev J.H Cope translated portions of the New Testament in Tedim dialect. In 1932, assisted by Sia Vial Nang, Rev. J.H.Cope completed the first complete New Testament Bible in the Chin Hills which was published by British and Foreign Bible Society(Rangoon) in Kamhau/Tiddim-Chin dialect. In 1948, Sia Hau Go reprinted the New Testament, in Tedim Chin (Lai Siangtho thak, Tedim kam). In 1967, the New Testament and Psalms in Tedim kam was published by Bible Society of India, was officially released at Guwahati Conference of CBCNEI. On 12th June 1977, under the aegis of the Tedim Baptist Association and Chin Baptist Association(Lamka), with the assistance of the Bible Society of India published the complete Holy Bible(minus Apocripha) translated and edited by Rev. Kam Khaw Thang of Burma, was released at Churachandpur, Manipur.
The Tiddim Chin or Tedim dialect is in fact, one of the most developed variety of Zo languages in Myanmar. It is an amalgamation of different Zo dialects which was spoken mainly in Tiddim/Tedim settlement and its surrounding villages, almost coinciding with the rise of the Sukte Chiefs of Chin Hills. The various Tedim Chin scholars of different professions have been trying to rechristen this language into full-fledged Zo language i.e Zokam since the early times of its inception, but their efforts have not really come into fruition till date. It seems that there is conceptual conflicts amongst the Tiddim Chin speakers as regards to naming Tiddim Chin language as Zokam thereby, totally abandoning the old nomenclature i.e Tiddim Chin which has found its way into world famous libraries and vernacular books since 1925 A.D. The Golden Jubilee of Zo Lai kum sawnga cin’na Pawi(1925-1975); Tiddim Chin Vernacular Golden Jubilee under the Chairmanships of Pu Shiing Khan Thang and Rev. Khup Za Go was commemorated in December, 1975 at Tangnuam, Churachandpur, Manipur, which was known as TIDDIM CHIN VERNACULAR GOLDEN JUBILEE. Thus, the origin, growth and develpment of Tiddim Chin language in Burma through the pioneering works of Rev.J.H Cope, benefited the people from the point of literature and religion.
Gangte language
The Gospel of St. Mathew was first book to be translated and published in 1951 by the BSI. The whole New Testament translated by Mr. Thongzakham and Mr. Vungzadal was published in 1959. The entire Bible (minus Apocripha) was translated by Mr. Khaigin Gangte of Evangelical Christian Synod(formerly known as Manipur Christian Synod) printed in 1991.
Kom language
The Gospel of St. Mathew was translated by Evan. Lunkhohen of American Baptist Mission was printed by BSI in 1954 and the entire New Testament was published in 1976 under the Chief translator Mr. Daniel Kom.
Simte language
The Gospel of St. John was translated by Mr. Ramlien Pudaite in 1957. The New Testament was printed in 1975 published by Trinitarian Bible Society of London. The entire Bible based on KJV English (minus Apocripha) was released on 20th January 1993 at Churachandpur,New Testament Baptist Church. The Simte language is the most recent offshoot of Zo/Zou language.

Diachronic Linguistic Studies of Zo language(Zome, Zomi, Zou, Zo/Zou hâm, Zo/Zou kam) and other cognate languages in Myanmar( Burma) and India.
Origin and Growth
Like Mizo, Tiddim-Chin, Paite, Thadou-Kuki, Hmar, Siyin, Gangte, Vaiphei, Zotung, Zophei, Mara and other Kuki-Chin languages, the Zo is writtten in Roman script which was introduced by Rev. J.H Cope in about 1910 A.D in Tedim town the Chin Hills of Myanmar(Burma).
The origin and growth of the Zo language and its literature owes to one great missionary; Rev. Joseph Hebert Cope of American Baptist Mission. In December 21,1908, he reached Haka and learnt the Haka and Falam dialects to spread the word of God but he was not very successful. In 1910, he arrived at Tedim town in Chin Hills, Myanmar(Burma) and he learnt the Tedim-Chin or Tiddim-Chin the local language of those areas. He had to face a lot of resistance and hardships especially from the orthodox Zo people. The practice of social drinking was prevalent in those days. Due to the orthodoxy of the Zo people who use to worship the supreme being called ‘Pasièn’ and their ancestors’ spirits called ‘Pusá’. The form of worship is known as ‘Pusá Biehna’. Their form of ancient ancestor worship or religion may be termed as ‘Lawkism’ in anglicized terminlogy. It took many years to convert souls for Christ.
Prior to the development of Zo language in Burma, the most developed language and literature was that of Kamhau dialect later on rechristened as Tedim Chin or Tiddim Chin dialect found in the region covering Tedim, Tonzang, Teizang, Mualpi etc the Northern Chin Hills of Burma. The loconym Tedim is the allograph of Tiddim-Chin vice-versa.
In the beginning of the 20th century Pu Kamhau one of the Sukte Chiefs(Innpite) of the Chin Hills, patronized and propagated his own dialect which was very similar to the present Tiddim-Chin dialect. He made it as the official language of his tracts with the patronage of the British Rulers and British missionaries of those days. It was known as Kamhau dialect. In many books it is also recorded as Sukte dialect. The Zote who settled in the high hills used to called the Tedim people as Simte people; ‘people of the south’. This fact is evident from the sayings in Zo language; simsiel southern mithun’; simsing ‘southern tree’; simlei ‘southern land’; simsing pa ‘flower of southern tree’ ; zosing pa ‘flower of zo tree’ etc. Rev. J.H. Cope compiled hymn book in Tedim dialect and he also published portions of the Gospels. In 1913, he compiled the first Chin Primer in Tedim dialect using Roman Scripts called Mang Tual Lai). In 1915, J.H Cope translated the ‘Mate Lai Siangtho’ (Gospel of St.Mathew) in Kamhau dialect and it was printed by British & Foreign Bible Society, Rangoon and the ‘Zawhang Lai Siangtho’(Gospel of St.John) in Kamhau dialect, 1923. These Bibles were the forerunners of the later days Tiddim-Chin Bibles. In 1931, The Sermont on the Mount was published in Pau Cin Hau script with the help of Mrs. Cope and Pu Thang Cin Kham of Tonzang village. Due to the non-availability of printing technology for this script it could not be fully developed as a means of education in schools. He began to publish a 16 page bulletin called Tedim Thukizakna with the help of local pastors and literates from 1919 till his death in 1938.
About 1920-21, there was a Educational Conference at Falam which agreed to develop the Roman alphabet as a medium of instructions for schools in place of Burmese. The Chin Education Conference at Maymyo was held on 23rd October 1923, wherein the members resolved to prepare school text-books in Tiddim-Chin language. Consequently, in 1922, Rev. J.H Cope was confered the rank of Honorary Inspector of Schools for the whole of Chin Hills. Henceforth, he was known as Sângmâng Pa ‘Master of Schools’. In the year 1925, he organized all the Primary Schools into Tedim Chin Primary Schools.
As informed by Rev. Thang Kho Chin of Phaitu village, it is recorded that when Rev. J.H Cope tried to prepare folktales in the Tiddim-Chin Readers he could not satisfactorily gather detailed accounts of the Zo folktales among the Tedim/Tiddim speaking people, it is said that some Tedim/Tiddim speaking elders advised Rev. J.H Cope, to collect the Zo folktales and stories from the the Zo people who still preserve their ancient customs, traditions and folktales, still in tact. So, he consulted and interviewed Pu Tuong Za Go of Lomzang village in Tongzang Myuone who knew many Zo folktales and stories, thus many Zo folktales and legends were incorporated into the Tiddim Chin reader. Much of the original and native Zo speech patterns and language were also incorporated in it. By 1925 A.D he prepared the Tiddim-Chin Readers. Later on, through revisions, the original Zo speech patterns and language usages found in the Tiddim-Chin Readers were gradually dropped in place of native Tiddim-Chin dialect. Perhaps, due to these historical facts of its origin and same ethnicity of the people of the regions, the Tiddim-Chin dialect is also named as Zo Lai in vernacular context by the scholars and writers, further linguistically it can also be proved that Tiddim-Chin dialect is a developed form of Zo language or a variety of Zo language.
In 1931,Rev J.H Cope translated portions of the New Testament in Tedim dialect. In 1932, assisted by Sia Vial Nang, Rev. J.H.Cope completed the first complete New Testament Bible in the Chin Hills which was published by British and Foreign Bible Society(Rangoon) in Kamhau/Tiddim-Chin dialect. In 1948, Sia Hau Go reprinted the New Testament, in Tedim Chin (Lai Siangtho thak, Tedim kam). In 1967, the New Testament and Psalms in Tedim kam was published by Bible Society of India, was officially released at Guwahati Conference of CBCNEI. On 12th June 1977, under the aegis of the Tedim Baptist Association and Chin Baptist Association(Lamka), with the assistance of the Bible Society of India published the complete Holy Bible(minus Apocripha) translated and edited by Rev. Kam Khaw Thang of Burma, was released at Churachandpur, Manipur.
Thus, the origin, growth and develpment of Zo/Zou language in Burma vis-a-vis Tiddim-Chin language through the pioneering works of Rev.J.H Cope, benefited the people from the point of literature and religion.
The Tiddim Chin or Tedim language is an amalgamation of different Zo dialects which was spoken mainly in Tiddim/Tedim settlement almost coinciding with the rise of the Sukte Chiefs of Chin Hills. The various Tedim Chin scholars of different professions have been trying to rechristen this language into full-fledged Zo language i.e Zokam since the early times of its inception, but their efforts have not really come into fruition till date. The Golden Jubilee of Zo Lai kum sawnga cin’na Pawi(1925-1975); Tiddim Chin Vernacular Golden Jubilee under the Chairmanships of Pu Shiing Khan Thang and Rev. Khup Za Go was commemorated in December, 1975 at Tangnuam, Churachandpur, Manipur, which was known as TIDDIM CHIN VERNACULAR GOLDEN JUBILEE.
After formally studying linguistic structures of various Kuki Chin languages, I have come to the conclusion that these different varieties of Kuki Chin sister languages must have originated from one common Mother language which is known as Proto-language in linguistic terminology. The similarities of Thado-Kuki, Tedim Chin, Paite, Hmar, Gangte, Vaiphei, Sihzang/Siyin, Khalkha, Haka, Ngawn, Zotung, Zophei etc with the Zo language tempts me to say that the major part of the linguistic features and structures of these languages must have sprung from the a Mother language for which Zo is a good candidate for in depth research and survey. The reasons for the long period of obscurity of the Zo or Zou language is their slow and late conversions into Christianity; the reason being they were orthodox ancestor worshippers practising their ancient religion of Lawkism. The other possible reason for its obscurity is political in nature, as we know from history of Chin Hills under the Sukte rulers; known as Innpité in vernacular parlance, perhaps, because of the constant struggle for supremacy and dominance between the Zo chiefs andthe Sukte rulers, the Zo people and its language must have been looked upon with disdain and scorn, combined with the patronization and chauvinism of the ruling clans for Tedim or Tiddim Chin language. The word Zo is the allograph of Zou or Jou vice-versa.
After the British Rulers left India and Burma, the Zo language suffered much disintegration and diversifications in terms of its orthographies specially in North East India. With floodgates of the tribe recognitions in the early part of the 1950s by Government of India(vis a vis Government of Manipur), various speech communities of the Kuki-Chin linguistic groups began to adopt their own dialects as the basis of their ethnic identity and differentiation to attain the new tribal status or tribalhood. Thus, the Kuki-Chin linguistic families and its socio-political world was split up into various ethnic minority groups or components namely; Aimol, Anal, Chiru, Chothe, Kom, Lamkang, Paite, Simte, Thadou, Gangte, Vaiphei, Zo/Zou etc, thus, in general we may say that they moved from their self-contained chieftainship status to newly created tribalhood or tribal status of post Independence; which became more of a bane rather than a boon for them on socio-economic and political fronts.
Prior to the 1950s, like the Zos in Burma, the Zos in India were staunch believers of their ancient fore-fathers religion; ancestor worship which I may be called it ‘Lawkism’ in anglicized terminology. In the early 1950s,with the advent and the full invasion of foreign religion in the form of Christianity, slowly the majority of the Zos were converted into Christian faith while some were converted individually, the major chunk of population underwent mass conversion under their clanhead or chieftain of the village, resulting in drastic transformations of their social systems, kinship systems, customs, cultures,and their tribe unity and solidarity.

With the advent of that new faith and its missionary activities came together with the modern education. Many youngmen became literate and enlightened into Christianity. In course of time, the newly educated persons felt the necessity of having a Church denominations based on their tribe or community to enable them to worship in their own mother tongues. They longed to have hymn books and the Bible in their own mother tongues. Since the beginnning of the 20th century in the early period of Christianity, the Zo/Zou community of India and Burma were using either the Paite or Tedim Hymn Books and Gospels. Some even used the Lushai Bible.
In 1946, some schools were opened among the Zos in South district of Manipur state. The E.C.C missionaries Mssrs.Vungdal, Khamzalian, Thongluon used to preach the Gospel among the Zo people of the then South District of Manipur state, India. Some people were converted to Christianity. However, in those days, there was no single organised Zo Christian denomination amongst them, in fact, they were scattered among various denominations such as E.C.C, E.A.C, ABM etc. After few years many Zos left their parent denominations MCConvention/ECC which were under N.E.I.G later on, it was rechristened as Evangelical Congregational Church of India (E.C.C.I) in November,1986.
Some newly educated Zos like Mr. Thawngzakhup and Mr. T. Kamzakhup began to organise the new converts into associations due to tribalism and linguistics reasons as perceived by them. On 20, February1, 1954, they founded a new denomination known as ‘Jou Christian Association’ (J.C.A) at Daijang village, South district, Manipur under the Chairmanship of Ngulzakhup. In 1956, they held the second J.C.A session at Buhsau village in which they renamed it as Manipur Christian Conference(MCC) so as to get a separate Presbytery affiliation under NEIGM.
Through their newly established church denomination, the Zos began to develop their language and literature in their own mother tongue. The first hymn book called ‘Zomi Christian Labupi’ was printed in 1954(500 copies) compiled and edited by Zomi Theme Committee, Tuaitengphai under the leadership of Pu. Thonghang(T.Tungnung), Pu.Kaizakham (K.Phiemphu) and Pu.Semkhopao (S.K.Samte). The hymn book is a unique piece, in a sense that the songs are written using much of the Zo poetical words, metaphors and similes which touches one’s heart and soul. They can be given the status of the Pioneers of Zo literature in Manipur(India). The second, third, fourth editions came out in 1956(2,000 copies), 1970(3000 copies), 1985( 1000 copies) and 1989(3000 copies; tonic solfa) respectively. Pu.S.K Samte published the first newspaper known as ‘Jougam-Thusuo’ in March, 1954. He used a mixture of Hunterian orthography and the A,B,C....Z system based on phonological features of the then unwritten Zo language, as it is evident from the spellings found in the newspaper1.
In 1956 A.D, (L) Pu. T. Nengkhogin prepared and published a Zo primer known as ‘Jou Simpat Bu2 ’ with the assistance of Pu S.K Samte. In that book he used the Roman Script, which is modified version of the English Alphabet. Since, he was the pioneer in Zo orthography(reading and writing system) in Manipur he could be given the title of the Father of Zo/Zou Literature(Zo Laipa) in Indian context. In 1957, Pu T.Gougin, Subedar Peter Thangkhokam, Pu Vummâng and Pu Jâmkhogin painstakingly collected and compiled the ancient mores, cultures, customs and traditions of the Zos from the various chiefs of Manipur. On 1.12.1957, they published the first ever Jou Customary Law3 book with the patronage of the Zo chiefs. Thus, all of them may be given the titles of the Fathers of Zo Customary Law book.
In the year 1958, Pu S.K.Samte prepared 4(four) books they are; Jou Lai Bu Ina, Jou Lai Bu IIna, Tuottung Bu and Jou Hindi Simpat. In 1961, Pu T.Gougin M.A published a book on Zo people known as ‘A Brief History of Zou’. In 1967, the first New Testament in Zokam was translated and published by Pu.S.K.Samte.
In the year 1967,Pu Thangkhanlal prepared 6(six) books on Zo language viz; Zolai Bu Khatna, Zolai Bu Nina, Naupangte Zolai Patna, Learners English Grammar and Hindi Vocabulary. He followed the Hunterian system i.e A, AW, B, CH orthography which is adopted by the Lushai(Mizo) literature and partly of Rev. J.H Cope’s orthography which is still used by the Tedim-Chins and some Zo people in Burma. Pu S.Mangsuanthang also prepared some Zo Primers following the same orthography. But the spelling usages employed by the two authors are not same.
Sometime in the year 1965-67, Mr. Thonghang, Mr. Semkhopao and Mr. Kaizakham translated the New Testament in Zomi which was published by the Bible Society of India.
In the late 1970 and early 80s the Catholic Church, Manipur published a book combining the Doxology and Hymns in Zo language called Jesu Minphat Un edited and compiled by Late Samuel Khamzakhup containing spelling usage very similar to the present day spellings.
Since, the world over and in almost all cultures and societies the sacred books and hymns play paramount role in the development and progress of their language and their literature, here, i shall briefly give the outlines of the genesis of the Holy Bible in Zo for public general knowledge.
The dawn of the 70s saw the rise of newly educated class of Zo/Zou society with renewed resurgence in terms of language and literature amongst the Zo/Zou society. The educated people as well as religious leaders and pastors of the Zo/Zou society were earger to have the complete Holy Bible in their mother tongue. To this aim in mind, M.G.P leaders prayed to B.S.I to publish the complete Holy Bible in Zo.But their prayers were rejected by B.S.I on the grounds of lack of market and jealousy of others. Those events led to more zeal amongst the people to have the complete Holy Bible in Zo, and that was the beginning of Zo/Zou Catholics and Protestants collaborations for a common Bible, so as to have a larger common market.Bro. A.Nehkhojang who was undergoing priestly training at Bangalore met Mr. C. Arangaden and Dr. M.P John, both of them agreed to print the complete Holy Bible in Zo. They presented him the a booklet titled ‘The Guiding Principles for Inter-Confessional Bible Translation’. On the 4th July, 1974 the Zo/Zou religious leaders and secular leaders welcomed Dr. M.P John at M.G.P house, Zomi Colony, Churachandpur with a Zo traditional shawl followed by a high lunch. In that meeting he spoke about the benefits of having the complete Bible and he also declared his approval to print the Zo Holy Bible infront of the people.
On 14th June, 1975 Rev. T. Ginzapao and Rev. Fr. Joy had a joint meeting at Don Bosco School, Phailien. Thereafter, ‘Zomi Inter-Confessional Bible Translation Project’ took off with much enthusiasm. The ‘Zomi Inter-Confessional Bible Translation Committee’ was set up with Elder Tunzakap as first Chairman and Mr. Stephen Semkholun as its Secretary.
On 29th June 1975 the second meeting took place where a Review Committee comprising the following members; Rev. Lienchinkhup Taithul B.D, Bro. A. Nehkhojang and Mr. P. Kaizakham with Mr. S.K Hao and Mr Felix Hemkhosoi as their assistants. As per the ‘The Guiding Principles for Inter-Confessional Bible Translation’ two committees were formed viz; Consultative Committte and Translation Committee.
The following were the composition of the Consultative Committee.
Members from M.G.P
1.Mr. Ngulzaneng 2. Elder P. Kaizakham B.A
3. Mr. Kaikhohao Finance Secy 4. Elder T. Dongzagin
5. Mr. Huatzakhai 6. Elder Langginmang
7. Mr. Thongpao Taithul 8. Mr. Ngulkhohen
Members from Catholic
1. Mr. Stephen Semkholun 2. Mr. T. Leo Kamchinthang
3. Bro. T. Aloysius Nehkhojang 4. Mr. John Lunkhohao B.A
5. Catechist Peter Kammang 6. Catechist Samuel Khamzakhup
7. Mr. Paul Zamkholun
The following were the members of the Translation Committee.
1. Rev. L. Taithul B.D (MEP) 2. S.K Samte L.Th (MEP)
3. Rev. Ginzapao (MGP) 4. Rev. P.Khupdoukham (MGP)
5. Pro.Pastor T. Goulien L.Th (MGP) 6.Samuel Khamzakhup (Catholic)
7. John Amchinkam(Catholic) 8.Peter Kammang (Catholic)
9. Bro. Aloysius Nehkhojang(Catholic) 10. Evan. Chinzakhai B.Th (ZBC)
On 24th July 1975, on its third meeting, Rt. Rev. Abraham Alangimatathil D.D, Bishop of Kohima-Imphal Diocese and Rev. Fr. Augustine Reinbort attended the meeting at Don Bosco School Hall, Phailien. They assured the meeting that the Zo Holy Bible would be surely printed and Bishop exhorted them to work hard for the translation of the Bible and the rest would be taken care of by him. On its 4th meeting at Don Bosco School Hall, Phailien under the Chairmanship of Mr. Tunzakap, the Review Committee was expanded to include new members; Mr. M. Siehzathang, Mr. Lienzakap Dopmul, Mr. Peter Kammang, Mr. T.C Tungnung and Mr. Ginzapao.The First Review Meeting took place form September 1-30, 1975.
On 18th February 1976, the 6th meeting was held at Elder T. Dongzagin’s Residence, Rengkai under the Chairmanship of Mr. T.Thongpao, the ZICBTC was expanded to include Vice-Chairman and Joint Secretary.
The Review Camp started on 24th February 1976 at Daizang village and it ended on 22nd February 1977 with grand celebration with Rev. Fr. Joy as its Chief Guest, the event was attended by Bishop, Fr. Devasy and Fr. Joy.All of them were gifted with Zo traditional shawl.
The 11th meeting was held at Mr. Kaikhohao’s Residence at Zomi Colony, to review the N.T from April-May 1977 since the Chairman, Mr. Kamzadou Samte was not present the chair was occupied by Elder Chinzakhai.
On 11th July 1977 Mr. Thongpao, Mr. Semkholun and Bro. Nehkhojang met Bishop and they got his approval to place the Apocrypha(Deuterocanonical) in between the O.T and N.T. On 13th August 1977 under the Chairmanship of Mr. Thongpao the ZICBTC was re-constituted with the following persons. Chairman: Bro.Aloysius Nehkhojang, Vice-Chairman: Thongpao, Secretary: T. Semkholun, Jt.Secy: H.Chinzakhai, Treasurer: T. Ngulkhohen.
On 26th November 1978 Bro. Aloysius Nehkhojang left for SIGA, Madras. On 19th March 1982 Catechist Samuel Khamzakhup left for SIGA, Madras to assist Bro. Aloysius Nehkhojang in the press proof-reading. After more than 5 years of hard work and difficulties, the Holy Bible in Zo was finally released by Rt.Rev. Joseph Mittathany D.D, Bishop of Imphal at Good Shepherd Parish, Churachandpur, Manipur State, India for the first time in Zo history with grand and sumptuous lunch. Mr. T. Thongpao grew his beard from 1977 till 1983 waiting for the Holy Bible in Zo, it is said that he shaved off after the release of the Bible. His photos with long beard can be seen in some magazines.
In the early 1980s a man named Pu Siehzathang claimed to have discovered the lost script of Zo language in his dreams!. But,on detailed analysis it seems to be admixture of Burmese and Bengali script. Of course, the invention of this script shows his creativity of thought and the love of his language.This script needs fine tuning in terms of tones and vowel system.
Although, our Tedim/Tiddim Chin speaking brothers and large numbers of Zo speaking brethren have still clung onto their old orthography given by Rev. J.H. Cope without much changes and modernization, the Zo/Zou linguistic or language history in India saw a great turning-point which began with the translation of Holy Bible in Zo.
In 1995, under the aegis of the Bible Society of India, Bangalore, Rev. L.Taithul published the Holy Bible in Zomi minus Apocripha. This bible is also another unique piece of work in a sense that it preserved many linguistic structures, phrases and idioms and terminologies of ancient Zo language. These two versions of the Holy Bible in Zo language has been instrumental in bringing about uniformity in orthography and it has greatly influenced the literature world of the Zo/Zou community. Thus, the Zo/Zou people came to terms with two synonyms for Lord or Master ‘Mangpa or Topa’. Of course, the term ‘Mangpa’ is more widely used and preferred form for the meaning of ‘Lord’. The older orthographies of Rev. John.H.Cope and James Herbert Lorraine(he followed the Hunterian system developed by Sir William Hunter-author of Imperial Gazetteer,1900), underwent profound changes during the past 27 years of the existence of the Bibles in Zokam/Zohâm(Zo language) in India and Burma. The older orthagraphies have been modified to suit the Zo phonetics and phonology. The pioneer in this modernization of Zo orthography(spelling usages) is Mr. T. Aloysius Nehkhojang B.A, B.Th. Thus, we may conclude that the older spelling system was modified and modernized to fit the Zo phonetics rather than being a simple discarding of older spelling systems. He may be given the title of the Father of Modern Zo/Zou orthography.
In the year 1995 Zou Literature Society Manipur was registered under the Societies Registration Act. In the year 1998 Zou Cultural-cum-Literature Society Delhi was registered which was later on, rechristened as Zo Cultural-cum-Literature Society India. Besides, these societies there are other literature committees set up and maintained by various Church denominations for the development of Zo language; prominent among them is Zomi Christian Literature Committee of the former Zomi Christian Church now converted into Manipur Evangelical Lutheran Church(MELC), which is publishing a monthly magazine ‘Gospel Tangkou’. The Zou Presbyterian Church is regularly bringing out a bulletin called Khristian Tangkou. Both these bulletins more or less follow the Bible orthographies.
In 2000, the Zou Literature Society, Manipur published books for Cl.IX and X which is studied in the state of Manipur India. The orthography used in these books are mostly based on the Bibles in Zo language but there are lot of double vowels, which were devised by myself in my book ‘Zou Haamdih’ approved by the U.Z.O General Assemby-cum-Election at Singat in 1995. The punctuations adopted by Zou Literature Society Manipur contains a lot of hyphens and dashes which again gives the writing system quite uneconomical and cumbersome.
In 2001, the Zo Baptist Association Hqtrs, Kalaymyo, Myanmar(Burma) published a magazine known as ‘A.D 2000, ZO MAGAZINE’ dated March 2001 which gives a lot of information about the history, language, culture and religions of Zo people in Burma. One notable feature of this book is that it is written according to the orthography followed in the Holy Bibles in Zo language(1983 and 1995 versions). The magazine contains proper blends of the old orthography(J.H Cope, Hunterian) and new orthography A,B,C,D,….Z system propounded by Mr. T. Aloysius Nehkhojang B.A, B.Th which also again consists of beautiful blends of the old ones and the new ones. The orthography adopted in this magazine is easy to read but this newest trend in Zo linguistics still requires much more fine tuning and proper refinements for its final adoption as the orthography of Zo language.
In 2001 Rev. Fr. Andrew Gou Lien published a book called Catholic Biehpiehna leh Missa Bu with help of Catholic Church of Haka diocese using the same orthography as found in the Zo Bibles. In 2006,under the aegis of the Zo Cultural-cum-Literature Society India I published 5 books the most prominent being; ‘Dictionary of Zo Poetic Words, Metaphors and Similes Vol.I’. The other books are i) The Brief Biography of Subedar Peter ThangkhokamTungdim ii) Ka hinkhuo tomkim by Mari Lienzanieng iii) Ka Katekizam Masapen iv) Katholik Zailate leh Mass zuidan.
In 2006, the Zou Literature Society Manipur publised two books for Cl.X and XII viz; Chinthu Zaila by ZLSM and Zouham Zahdan(Zou Grammar and Composition) written by myself.
In 2006, the Zo Baptist Association, Hqtrs, Myanmar with the help of Bible Society of India, Bangalore published the Zo Lai Siengtho; Zo Bible consisting of the New Testament version with Psalms for their own use in Burma and India.

Among the special items on show were the famous bamboo dance in which the dancers move between the ‘clappings’ of the bamboo sticks. Hmar rapper Puia Sakum and friends performed special numbers to kick up the mood of the festival. Participants danced late into the evening.

Guwahati: Ulfa 'commander-in-chief' Paresh Barua today termed as a "moral victory" the assertion of his arrested chairman Arabinda Rajkhowa that he has not surrendered and will not hold talks with the government in handcuffs.

In an e-mailed statement to the media, Baruah said Rajkhowa had "showed his strength despite his mental and physical torture" when he told reporters at the Kamrup chief judicial magistrate court premises yesterday that he had not surrendered and would never do so.

He also said that Rajkhowa had categorically stated that talks cannot be held with him being in handcuffs and that prisoners cannot negotiate.

The scene in the court premises yesterday where the outfit's supporters shouted slogans in favour of the Ulfa and its leaders, was also a moral victory for the outfit, "as it showed the people's support for us," Barua said.

Claiming the Ulfa has mass support, Baruah said, "Ulfa is very much alive, our struggle will never end and the people of Assam are with us".

Top leader of United Liberation Front of Asom Arabinda Rajkhowa was taken on 12 days' remand for interrogation yesterday even as his elusive colleague Paresh Baruah said he was ready for dialogues with Indian government if "sovereignty" for Assam was on the agenda.

A court in Guwahati, Assam, sent Rajkhowa, his bodyguard Raja Bora and deputy Raju Baruah on 12 days' police remand, a day after they "surrendered" to Indian authorities in Meghalaya.

The three were produced before Kamrup Chief Judicial Magistrate Robin Phukan.

The Assam police had asked for a 14-day custody while the lawyer of the Ulfa leaders prayed for 10 days.

The Ulfa leaders were booked under the Unlawful Activities Act.

Huge crowds gathered before the magistrate's court to get a glimpse of Rajkhowa, Raju Baruah and Raja Bora.

Rajkhowa in handcuffs and Baruah claimed that they had not surrendered, that they would never do it, as they were taken back to the police van by personnel of the Special Operations Unit of Assam police.

Rajkhowa, who had been on the run from law for 17 years, accused Bangladesh of "betraying" him. He said talks with India cannot be held with his being in handcuffs.

Paresh Baruah, who is believed to be in Myanmar and asked Rajkhowa on Friday not to "fall into the government's trap" of dialogue, yesterday denied there was any split in Ulfa which has "full confidence" in Rajkhowa.

"We are ready for dialogue provided sovereignty for Assam is discussed," he said in an email to the media from an undisclosed location.

But Indian Home Minister P Chidambaram has ruled out talks with Ulfa unless it abjures violence and gives up the sovereignty demand.

Paresh Baruah said Rajkhowa had not surrendered but been arrested "following a deep-rooted conspiracy of the Indian government".

Extreme secrecy surrounds the place where Rajkhowa, Raju Baruah besides eight others were being held by the Assam police.

Rajkhowa, along with his wife and nine others, had arrived in Guwahati yesterday after they were handed over to the BSF reportedly by Bangladesh security forces at Dawki in Meghalaya.

Imphal | December 5: Three Kuki militants died in a fierce gun battle between two militant groups in Tamenglong district on Thursday, according to delayed reports received.
The reports said that there occurred an encounter between the cadres of Kuki National Front-Military Council (KNF-MC) and that of United Kuki Liberation Front (UKLF-UTLA) at a village called Longpi under Nungba police station in Tamenglong district of Manipur on December 3 resulting in the death of three militants hailing from KNF-MC.
The deceased have been identified as one Paotinlam Haokip (30) s/o Nethong Haokip of Churachandpur Nabi village, Haijong Khomangkhong (22) s/o Haijong Khupao and Seithang (27) s/o Seimang of Churachandpur. Paotinlam Haokip was said to be a sergeant of the out. Reports said that the UKLF militants came to the village and carried the attack on the KNF-MC which lasted for about 30 minutes, according to the reports.
The sources said that the UKLF cadres after the attack had taken away the weapons of the rival group on the day. The three dead bodies of the Kuki militants have been deposited today at the morgue of Regional Institute of Medical Sciences (RIMS), Imphal.
Meanwhile, on Friday, Peoples Liberation Army (PLA) cadres carried out an attack at the outpost of 34 Assam Rifles in the adjoining area of Yairipok police station (Thoubal district) and Kasom Khullen subdivision in Ukhrul district. It has been speculated that no casualities occurred in the incident. A source said that the PLA cadres using sophisticated weapons including rocket launchers attacked the Assam Rifles camp at around 6 pm.
However, Assam Rifles source said that two PLA cadres might have been killedc in the incident as the security forces retaliated the ambush. The Assam Rifles source added that two civilians were injured. A massive search operation was conducted on Saturday by the security forces.

GUWAHATI, Dec 4 – Sikpui Ruoi, the harvest/winter festival of the Hmar community will be celebrated tomorrow at Shilpgram, Panjabari. The daylong celebration will begin at 10 am, according to a press release.

About the festival: Sikpui Ruoi is a festival celebrated by the Hmar community. No particular date for the festival is fixed. It is celebrated at a convenient time during December and January.

In the olden days, celebration of Sikpui Ruoi would extend to several days and sometimes even a month. But usually, the celebration lasts for seven days. In olden days Sikpui Ruoi was not celebrated every year. In fact, it was celebrated only in the year of abundant harvest. Such a year was said to be a year of fapang ralinsan, when the granary was still left with the previous year’s yield at the arrival of the new harvest. Young men and women, would take out the preceding year’s yield and winnow the grain two or three months ahead of Sikpui Ruoi. On this auspicious occasion, everyone whether young or old, rich or poor dance in blissful harmony on a common platform.

The other name for Sikpui Ruoi is ‘Inremna Ruoi’ which literally means “a feast of Peace”. In the olden days, it was considered taboo to partake in the feast with a grudge against only fellowmen. In case any person harboured a grudge or had enmity with anyone, he must first rid himself of all those ill-feelings before the Sikpui feast. Thus, the feast brought a sense of harmony among all the people and it was this harmonious relationship that made the feast so unique.

Imphal, Dec 3 (PTI) A vacant school building was set on fire by some unidentified persons in interior Thoubal district of Manipur, but there was no report of any injury or casualty, police said today.

The Ganga Academy High School was set ablaze in Sugnu area, about 65 km south-east from here, at around 4 am yesterday and the flames gutted major portion of the building.

There was no report of any injury or casualty, they said.

Even though identity of the troublemakers was not yet known, the incident came against the backdrop of similar attacks on school buildings during past two weeks.

All Manipur Students Union (AMSU), Manipur Students' Federation (MSF) and Kangleipak Students' Association have been boycotting classes since September 9 to support the demands of a major social organisation, Apunba Lup (AL).

The outfits have warned the educational institutions not to conduct classes during the boycott call.

New Delhi, Dec.3: There are many books on the Northeast and there are many experts on the region but if there is one name that really commands authority on the region because of his long journalistic and academic experience it is Subir Bhaumik.

The veteran reporter of the British Broadcasting Corporation (BBC) in East India has come up with a new book, "Troubled Periphery: Crisis of India's Northeast", published by Sage India.

"The book is a personal insight without reflection", said Bhaumik after the release of his book in New Delhi on Wednesday.

Releasing the book former Union Minister for Development of the Northeastern Region (DoNER) Mani Shankar Aiyer praised Subir Bhaumik's book for "a combination of sympathetic and empathetic treatment of the issues" affecting the region.

What came for special appreciation in the book was the "reliance on democracy to overcome the insurgency".

Dwelling at length on the problems afflicting the Northeast Aiyer said that the centre should stop "mai baap" attitude towards the region. Second issue that the former Union Minister highlighted was the promotion of "participatory democracy" in the region to give greater voice to the people "to attack insurgency". Substantiating his views on the importance of "democracy at the bottom" the former Union Minister underlined the problem in Manipur where lack of "Nagaland way of village Self government" has compounded the problem of insurgency.

Coming down heavily on the Foreign Policy makers Aiyer termed it the biggest failure of India to retain the initiative gained after the creation of Bangladesh in 1971.

"Economic relation with Bangladesh is worse than what it was with East Pakistan" and this has affected the "economic interest" of the Northeast.

This is one of the reasons why the "Northeast remains a prisoner of its frontiers" and a "golden bird remains completely caged", said the Congress leader.

He advocated greater economic interaction between the Northeast and Bangladesh and the encouragement of investment from Bangladesh in the Northeast for greater development in the region.

Participating in the discussion E N Rammohan, Former Director of the Border Security Forces, he underlined the issue of "insurgency due to poor response of the state" and linked the problem in the region to the "artificial boundary".

Professor Tiplut Nongbri, from the Centre for the Study of Social Sciences. Jawaharlal University, praised the book "Troubled Periphery: Crisis of India's Northeast". However, she termed the book as "statist" and lacking in materials from the ground level.

Subir Bhaumik refuted the "statist" argument and said that the book is very critical of the government and has time and again pointed out the failure of the State to tackle some of the insurgency issue in the initial stages of their development. Substantiating his argument Bhaumik singled out India's first Prime Minister Jawaharlal Nehru to solve the problem of the Naga insurgency by giving autonomy or some sort of Union Territory status to the Naga region to kill the movement in its nascent stage.

Talking about the separatist and insurgency movement in the Northeast the veteran journalist underlined the role of democracy as the single largest factor that thwarted the "creation of a Bangladesh" or East Timor" in the region. He feels that the space that democracy provides has helped in accommodating the disparate voices in the region thereby nullifying the edge of insurgency so far.

But at the same time he warns that if India is to solve the problem in the Northeast "mindset in Delhi has to change" and instead of dividing the insurgency groups the government should try to co-opt the whole group and bring them into the mainstream as it was done in the case of Mizo National Front in 1986.

A new tension is brewing in the Bhuban Hills where Kuki and Hmar militants of the Christian community are planning to flush out Hindu Reang tribals living there. The militants have been continuously forcing the Hindu tribals to convert to Christianity, sources said. The Viswa Hindu Parishad had also alerted the district administration about it.

The Central and Tripura governments have asked Mizoram to resolve the long-standing deadlock on the repatriation of 35,000 Reang refugees to the state, said Tripura Chief Minister Manik Sarkar.

Riangs, like Kashmiri Hindus, have been hounded out of Mizoram, a Christian majority state, for refusing to convert to christianism superstitious belief and escape mainly Christian missionary-backed atrocities. In 1997, ethnic cleansing of Reangs, 45,000 were forced (Organizer) into Tripura by Christian terrorists. In this year 2009, the Christian fanatics have again forced 5,000 Reangs to flee to neighbouring Tripura.

Media is terming this an ethnic problem but a similar ethnic problem in Kandhamal was never written as one even though it was an ethnic problem too. This is a lie, it is Christian terrorism against minority Hindus in their state which is being white washed as an ethnic problem to hide the vile agenda of Christian terrorists.